(Phil. 2:25-30.)

The Character of Epaphroditus, of whom we have a glimpse in the passage referred to, is singularly beautiful and attractive. The apostle uses the strongest language of commendation in speaking of him :"my brother and companion in labor, and fellow-soldier, but your messenger and he that ministered to my" wants."He thus was associated with Paul in his labor, fully identifying himself with the "prisoner of the Lord," and working with all the vigor of "a good soldier of Jesus Christ." He was evidently not only a man of energetic spirit, but of marked sympathy and gentleness as well, a combination only too rare among the saints. So completely did he throw himself into the Lord's work, venturing his own life, that, humanly speaking, he seemed about to pay the penalty for what the world calls intemperate, rash zeal. But in the mercy of God he was raised from his sickness. His tender spirit had longed for the saints at Philippi, and was grieved that they should be made anxious as to his welfare. In sending him back, Paul says, "Receive him therefore in the Lord with all gladness, and hold such in reputation; because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me."

There is no rebuke necessarily implied in these last words. The same expression is found where it would be impossible to so understand it. "That which is behind of the afflictions of Christ," could only mean afflictions still to be endured for the sake of the Church, Christ's body. (Col. 1:24.) The
apostle testifies that they had been careful to minister to him, but had "lacked opportunity " (Phil. 4:10). Epaphroditus, as their representative, was doing their work, because they lacked the opportunity to do it.

There is always need of this vicarious service. In one sense all service is vicarious. Every member of the body of Christ with his gift is but the representative of the whole body. It is the body, by the effectual working in the measure of every part, that makes increase of itself, unto the edifying of itself in love. (Eph. 4:16.)

But apart from this general identification of all the members in service, there is a special unity when the saints are sharers in the labor of those with whom they are specially identified. Thus an evangelist goes forth in his service from the bosom of an assembly, upheld by their prayers and sustained by the temporal support and practical sympathy of those whom he has left behind. They feel that in one sense they are preaching through him, that he is supplying what is lacking in their service, because of their absence. Without doubt this is a most important and interesting feature of the Lord's work ; may there be an increased realization of the privilege of thus being identified with ministry done through another.

Perhaps it may be as well to apply this while it is fresh in our minds. Where and how are the saints being identified with the work in the gospel ? If an evangelist labors at a place, naturally there is the fellowship of prayer and interest in his work. But should it cease there ? What, then, of the "regions beyond " ? Are we, dear brethren, preaching through others in the dark places of the earth ? Thank God for all there is of this, but surely we need to exhort one another to increased zeal. Think of the foreign work, of the dark places of ignorance in so-called Christian lands. Is some Epaphroditus at work there as our representative, supplying our lack of service ? Or, alas, is there but the "lack of service," without the supply ? We do well to say that service is an individual thing, and that none should venture to enter upon a path unless he is assured of the Lord's call and support. But does He not call all, in one way or another, to His service ? and is it not when a whole company of Christians is aroused, that He calls forth the individuals ? Witness the call of Barnabas and Saul (Acts 13:) from the bosom of the Assembly at Antioch, and where prayer and fasting showed the intensity of the interest in the things of God.

But we will return to something perhaps even more needed than what has been said. The apostle did not intend to intimate, as we have seen, that the saints at Philippi had been derelict in their duty, quite the reverse. But do not these words,'' your lack of service," suggest for us, perhaps, in their form at least, something that is more than lack of opportunity ?

Let us begin with the word of God. We rejoice to see one gifted in expounding its treasures to us and are perhaps quite content to let him continue to do so, without the thought entering our mind, that we also should be exploring those mines of wealth for ourselves. It was a rebuke the apostle gave to the Hebrews, "When for the time ye ought to be teachers, ye have need that one teach you again." He did not mean that they should dispense with teachers, but rather that they should be increasing their number. How many of the saints of God are original explorers in His word ? Lack of knowledge ? lack of ability? Ah, beloved, may be it is lack of heart. What losers we are thus. A few plod along, and are richly rewarded by what they find; while the many are content to take all they get at second hand, losing thus the great blessing of the exercise that is needful for searching the scriptures, and forgetting that "in all labor there is profit'" It is not a question of gift, but of hunger for the word of God, and of diligence in making it our own. The teacher will always have his place, and be far more useful and far more appreciated when all the saints are diligent students for themselves.

The same may be said as to the gospel. Do we love souls? We may not be evangelists, but we can point sinners to Christ. Without doubt, there will not be a genuine, widespread work of salvation apart from the interest, prayers and labors of the individual saints. Here is a work all can engage in. How much are we doing for the perishing around us ? May we not confess to much "lack of service" here ?

We come to a simpler matter yet, where there is a woeful lack, and about which we should be constantly exhorting one another. We have been speaking of service which requires, not exactly gift, but activity. Let us speak of what requires only a sense of need. We all know the need of prayer, in our closets first of all, but everywhere. "I will that the men pray everywhere" (i Tim. 2:8). Who can conceive of a Christian who does not pray in private ? Would not all resent the very thought ? But, beloved brethren, who can think of the Christian who does not have family prayer, or who can think of his not praying in public ?

Let us suffer a word of exhortation. It should be just as impossible to think of a brother never praying in private, as never doing so in public. We do not wish to put one another under law, still less to force to a meaningless form, but neither of these is necessary. Surely the Spirit of God must lead, but who dare say He will not lead all brothers to pray in public? Is it said one may not be in communion, and so not be in a fit state to pray ? Then the large majority of the brothers must be out of communion. No, clear brethren, we are persuaded that those who remain silent have an equal privilege and responsibility with those whose voices are heard in public!

Here is the meeting for remembering our Lord, when every heart should be attuned to His praise. Is it right that all audible worship should be laid upon the few ? Here are twenty brothers, and the voices of ten are never heard in a single word of thanks. Is that pleasing to the Lord ? As a result it gets to be almost understood that "the praying brethren " are a limited few. The same ones are heard, week after week, with but little variation. If these are silent, there is too often the barren pause, which occupies saints with one another, until one feels that it is more honoring to the Lord to break the silence and supply some one's lack of service.

Is this overdrawn ? does it sound bitter ? God forbid that we should accuse one another, but is there not a cause ?* There is danger on all sides, surely, and a restless activity of any or all is to be guarded against. *That feature is treated in an article entitled "I Forced Myself," in the February number of the current year, p. 29.* But is there not a great danger lest we lose that which should be the characteristic of the meetings of Christians ? A real freedom of worship, in the fear of God, a fulness in prayer, so that it is expected that each brother will be heard with greater or less frequency-surely this is not too much to expect.

We can prune a growing tree, we can guide a boat in motion, but growth is necessary for pruning, and motion for steering. So where there is activity and readiness to engage in prayer and praise, there will doubtless be need for a wholesome word of check here and there, and a sense of dependence upon the Spirit of God in all. But let as awake, nor be content with a modified clerisy, where all prayer and praise is in the hands, unwillingly enough, of a few.

It may be asked, What is the remedy for this silence on the part of many ? Undoubtedly there must be a walk with God, and a feeding upon His word. There must be the habit of secret prayer, or surely public prayer will be a mockery. Above all, there must be a desire for what we ask. How empty is formal prayer ! But we all need to be reminded of that.

Some do not pray in public because of timidity or diffidence. But is not that the fear of man and pride ? We do not pray because we cannot do as well as others ! How ugly it looks upon paper ! But let us be honest. The secret of dealing with God is reality. Let us come to Him with confession, acknowledging our emptiness and our pride, or whatever we know hinders us. Let us open our mouths wide to tell Him our emptiness, and He will soon fill them with prayers and thanksgivings.

Nor let us forget that this reticence is not a matter to be overcome at once, or by occasional participation in prayer. We must "strike the ground five or six times," if we are to have entire victory. The Lord awake His beloved people.